पूर्णनाम — समास 8: देहेक्षेत्रनिरुपण

विधीप्रपंचतरु वाढला । वाढतां वाढतां विस्तीर्ण जाला । फळेम येता विश्रांती पावला । बहुत प्राणी ॥ १ ॥

ब्रह्मदेवाच्या प्रपंचाचा वृक्ष वाढला. त्याची वाढ होतां होतां तो फारच विस्तारला. नंतर त्यास फळें आलीं. त्यावेळीं पुष्कळ प्रान्यांना समाधान मिळालें.

This tree of prapanch has been sown by lord brahma (ie. buddhi ie. it gives names and therefore forms to that which is without name and form and thus creates `many' objects) and it has grown and spread out so much. This `all' within the prana, can choose to have the fruits of this tree or it can attain complete rest (ie. parabrahman). (You can either chose this world of pleasures and pains ie. fruits of prapanch, or by constant investigation, this `all' will attain that perfect understanding of pure knowledge)

नाना फळें रसाळें लागलीं । नाना जिनसी गोडीस आलीं । गोडी पाहावया निर्माण केलीं । नाना शरीरें ॥ २ ॥

या प्रचंड वृक्षाला अनेक रसाळ फळें लागली आहेत. त्यांची गोडी अनेक पदार्थांमध्यें अनुभवास येते. ती गोडी चाखण्याकरितां अनेक शरीरें निर्माण झालीं. जीवाला पहावेसें वाटलें म्हणून डोळे निर्माण झालें. ऐकावेसे वाटलें म्हणून कान निर्माण झालें. चाखावेसेम वाटलें म्हणून जीभ निर्माण झालीं.

When the `many' fruits of pleasures and pains ripened, there was a growing fondness for these `many' objects. But these `many' objects had been created in order that their sweetness could be enjoyed by this `I am' body (ie. knowledge, then these pleasures and pains will be understood and this world will be fully enjoyed as it was meant to be enjoyed).

निर्माण जाले उत्तम विषये । शरीरेंविण भोगितां नये । म्हणोनी निर्मिला उपाये । नाना शरीरें ॥ ३ ॥

उत्तम विषय निर्माण केलेलें असलेम तरी शरीराशिवाय त्यांचा भोग घेता येत नाहीं. तें भोग भोगण्याचे साधन म्हणून अनेक प्रकारचीम शरीरें निर्माण झाली.

This best guna (of effortless knowing) has appeared as these sense objects. But without this `I am' body, they should not be enjoyed (then that ever-aloof atma will enjoy His creation and never enter body consciousness). Therefore this `all' body that has created these `many' bodies, also created this remedy (ie. knowledge of this `all' body relieves the pains of samsar caused by this "I am a body" concept. You have have created these `many' objects. But when you come to realize that my attactment to them is the cause of my suffering then, you will search for this remedy).

ज्ञानइंद्रियें निर्माण केलीं । भिन्न भिन्न गुणांचीं निर्मिलीं । येका शरीरासी लागलीं । परी वेगळालीं ॥ ४ ॥

पांच ज्ञानेंद्रियें निर्माण केलीं. पण प्रत्येकाचा गुण निराळा आहे. ती सारीं एकाच शरीरांत राहतात. पण प्रत्येक इंद्रिय निराळे आहे.

The sense organs were made by creating the *separate gunas. That One had been connected with this `all' body (ie. pure sattwa guna) but then, this was passed over and everything became gross. *(When that pure sattwa guna or knowing vritti separated from its purush, it set out on its own. Then it made companionship with the antah- karana and together they created a world of `many' objects. This was the mixing together of knowledge/sattwa and ignorance/tamo and this created the rajo guna. You know something is there ie. sattwa, but you don't know what it is ie. tamo, and this brings the mind and buddhi. The mind says, "Something is there but I don't know what it is" and so the buddhi gives it a name. This is the rajo guna; it creates something out of nothing. Then the chitta thinks thinks about this over and over and the ego claims he is the knower. Then you take this body as your own and use it to live in and use it to see this world. Thus names and forms get given to that which was previously undifferentiated; thus there appeared the separate senses in that which was previously just effortlessly knowing)

श्रोत्रइंद्रिईं शब्द पडिला । त्याचा भेद पाहिजे कळला । ऐसा उपाये निर्माण केला । इंद्रियांमधें ॥ ५ ॥

शब्द हा विषय कानाचा आहे. शब्दांचे भेद कळण्याची योजना, व्यवस्था कानाच्या ठिकाणीं केलेली आहे.

Then this `word' fell into the organ of hearing and the `many' words were taken as true. This dividing up of that paramatma should be clearly understood and for this, a remedy was devised. This remedy that is within these sense organs is the `word' (when one sees with body consciousness then, atma consciousness is drowned by the `many' thoughts; therefore to understand that paramatma, the knowledge of the `word' is the only remedy).

त्वचेइंद्रियें सीतोष्ण भासे । चक्षुइंद्रियें सकळ दिसे । इंद्रियांमधें गुण ऐसे । वेगळाले ॥ ६ ॥

त्वचेनें थंडपणा व गरमपणा याचे ज्ञान होतें. डोळ्यांनी सगळें पाहातां येते. ज्ञानेंद्रियांमध्यें अशा प्रकारचे वेगळे वेगळे गुण आहेत.

But due to the organ of touch, cold and hot appear; and due the organ of sight, this `all' is seen by the eyes (this `all object' is then seen as the `many' objects). And so, in the sense organs, this guna of the atma gets passed over (ie. when effortless knowing gets passed over then one takes oneself to be a body and wants to see and experience `many' different things. Then there is hot and cold, big and small etc. etc., where before there was just knowing).

जिव्हेमधें रस चाखणें । घ्राणामधें परिमळ घेणें । इंद्रियांमधें वेगळाल्या गुणें । भेद केले ॥ ७ ॥

जिभेनें रस चाखण्याचा गुण आहे. तर नाकांत वास घेण्याचा गुण आहे. अशा वेगवेगळ्या गुणांमुळें इंद्रियांत भेद झाला आहे.

In the tongue, taste gets created by chewing; in the nose, various smells are accepted; in this way, this guna of that atma has been divided and separated up into sense organs.7

वायोपंचकीं अंतःकर्णपंचक । मिसळोनि फिरे निशंक । ज्ञानइंद्रियें कर्मइंद्रियें सकळिक । सावकास पाहे ॥ ८ ॥

अंतःकरणपंचक प्राणपंचकांत मिसळतें आणि निःशंकपणें शरीरांत वावरते. ज्ञानेंद्रियें व कर्मेंद्रियें यांचीं कार्ये सगळी अशा रीतेेनें स्वस्थपणें पाहावीत.

Then this knowing of the `all' became the *five-fold antah-karana mixed together with the five vital winds/pranas and a gross body started to boldly wander around. Then this `all' sees by these five sensory organs and moves by these five organs of action. *(Knowing, mind, buddhi, thinking and ego; these met the five pranas and together these brought body consciousness and then mind says, "What is this?" and the buddhi gives it a name and the ego appears and says, "I want it" and the legs make the body to move towards it etc. Then effortless knowing has been left behind and the one wind that moves all creation gets confined to an individual body in the prana)

कर्मइंद्रियें लागवेगीं । जीव भोगी विषयांलागीं । ऐसा हा उपाये जगीं । ईश्र्वरें केला ॥ ९ ॥

या कर्मेंद्रियांद्वारा जीव विषय भोगतो. ईश्र्वरानें जगांत हा असा उपाय करुन ठेवला आहे.

Due to these organs of action the jiva moves hastily and enjoys the sense objects. Yet this remedy of the `all' (prakruti) created by ishwara (purush) is always there within this world created by the senses. (The experiences in this mundane existence cannot appear without this `all' experience. But upon this `all', the world has appeared and one feels, "I cannot live without a body")

विषय निर्माण जाले बरवे । शरीरेंविण कैसे भोगावे । नाना शरीराचे गोवे । याकारणें ॥ १० ॥

भोगण्याचे विषय पुष्कळ उत्पन्न केलेलें आहेत. पण तें शरीरावांचून भोगता येत नाहींत. म्हणून नानाप्रकारची गुंतागुंतीची शरीरें ईश्र्वरानें निर्माण केलीं.

The sense objects have been well made, but without the `all' body (knowledge) how can they be enjoyed? But on account of this knowing, there has come the `many' entanglements for this `all' body (so this knowing is detrimental when it looks down and creates the gross objects and it is the remedy also when it looks towards its source, that pure atma).

अस्तीमांशाचें शरीर । त्यामधें गुणप्रकार । शरीरासारिखें यंत्र । आणीक नाहीं ॥ ११ ॥

शरीर हाडामांसाचे बनलेलें असतें. त्यामध्यें गुणांचे अनेक प्रकार असतात. या शरीरासारखें दुसरे यंत्र जगांत नाहीं.

Then this `all' body is a body of bones and flesh and in that atma there has appeared the gunas of sattwa, raja and tamo. Really, there is no other instrument that can be compared to this `all' body that just knows (therefore understand it).

ऐसीं शरीरें निर्माण केलीं । विषयभोगें वाढविलीं । लाहानथोर निर्माण जालीं । येणें प्रकारें ॥ १२ ॥

अशी ही शरीरें निर्माण केलीं. विषयांच्या भोगानें ती वाढविली. या रीतीनें त्यांच्यामधें लहान मोठा हा भेद निर्माण होतो.

In this way, due to this `all' body, the separate gunas were created and from these the elements appeared and gross objectification took place. Therefore due to this `all' body, the sense objects and their enjoyment grew. And in this way, the small jiva within that great brahman was created.

अस्तिमांशाचीं शरीरें । निर्माण केली जगदेश्र्वरें । विवेकें गुणविचारे । करुनियां ॥ १३ ॥

जगदीश्र्वरानें ही अस्थिमांसाची शरीरें निर्माण केलीं. ती निर्माण करतांना विवेकानें गुणविचार करुन त्यांना निर्माण केलें.

So, by means of this `all' body, that Lord of the world created the bodies of bo- nes and flesh. But if this `all' body makes vivek then, there will be the making of thoughtlessness.

अस्तिमौंशाचा पुतळा । जेणें ज्ञानें सकळ कळा । शरीरभेद वेगळा । ठाईं ठाईं ॥ १४ ॥

शरीर म्हणजे अस्थिमांसाचा पुतळा असतो. पण त्यांत ज्ञान भरलेलें आहे. त्याच्या सामर्थ्यानें जीवाला सर्व कला साध्य होतात. परंतु ठिकठिकाणीं शरीरांच्यामधें भेद आढलतो.

With this statue of flesh and bones, one can understand this art of the knowing but, when this `all' body gets divided then, there is a different body at every place.

तो भेद कार्याकारण । त्याचा उदंड आहे गुण । सकळ तीक्ष्ण बुद्धीविण । कये कळे ॥ १५ ॥

ज्या शरीरांत जेवढें ज्ञान असते, तेवढ्या कला त्यास साध्य होतात. शरीरांच्या ठिकाणीं हा जो भेद आढळतो त्याला देखील योग्य कारण आहे. त्या त्या भेदाचा मोठा उपयोग असतो. त्याच्या योगानेंच सर्व व्यवहार चालतात. पण तीक्ष्ण बुद्धिवांचून हें ध्यानांत येणार नाहीं.

When that paramatma gets divided then, there is the brahmanda as the cause and the pinda as the effect and then, that vast nirgun paramatma is the gunas of *these two. How can this `all' be understood without a sharp and keen buddhi? *(Then there are the three gunas mixed together and an individual body is seen within this world/brahmanda)

सकळ करणें ईश्र्वराला । म्हणोनी भेद निर्माण केला । ऊर्ध्वमुख होतां भेदाला । ठाव कैंचा ॥ १६ ॥

ईश्र्वराला हे विचित्र विश्र्व निर्माण करायचे होतें. म्हणून त्यानें भेद निर्माण केला. ऊर्ध्वमुख होऊन पाहिलें तर भेदाला जागाच राहात नाहीं.

To ishwara there is this action of the `all' and therefore these other divisions got created (ie. at the root there is the division of purush/prakruti and this only expanded into the `many' divisions). But if one `looks upwards' (maintains vivek of knowing and grows so big that one doesn't remain), then at the place of that One, how can there be division?

सृष्टिकर्णी आगत्य भेद । संव्हारें सहजचि अभेद । भेद अभेद हा संवाद । मायागुणें ॥ १७ ॥

ही सृष्टि निर्माण करायची म्हणजे, भेद अवश्यकच होता. सृष्टीचा संहार केला कीं तेथें सहजच अभेद असतो. माया आहे तोपर्यंत भेद व अभेद ही भाषा संभवते.

The doings of the gross world are extremely diverse and by the destruction of these, there is that undivided and natural Self. Know that, the divided gossip and this undivided dialogue between the guru and disciple (ie. thoughtless) are both due to this sattwa guna of maya (where will you place your faith?).

मायेमधें अंतरात्मा । नकळे तयाचा महिमा । जाला चतुर्मुख ब्रह्मा । तोहि संदेहीं पडे ॥ १८ ॥

मूळमायेंत अंतरात्मा आहे. त्याचा महिमा कळत नाहीं. ब्रह्मदेवाला चार तोंडें असूनदेखील अंतरात्मा त्याला संशयांत पाडतो. मानवी बुद्धीला तर अनेक प्रश्र्ण पडतात.

But when there is this antar-atma in maya then, the greatness of the Reality is not understood. And when there is lord brahma (ie. buddhi) with his *four faces then, that paramatma falls into body consciousness. *(Four sources of birth)

पीळ पेंच कडोविकडीं । तर्क तीक्ष्ण घडीनें घडी । मनासी होये तांतडी । विवरण करितां ॥ १९ ॥

त्या अंतरात्म्याचा विचार करतांना पदोपदी तर्काचे अनेक प्रकार, पीळ, पेंच, तीक्ष्ण तर्क वापरुन देखील अमतरात्म्याच अंत लागत नाहीं. त्यावेळीं मानवी मन अगदी हतबल होऊन जाते.

Either there can be `many' tricks, schemes and longings, or, each and every mo- ment, there can be the keenness of logic and the mind is encouraged to make proper investigation.

आत्मत्वें लागतें सकळ कांहीं । निरंजनीं हे कांहींच नाहीं । येकांतकाळीं समजोन पाहीं । म्हणिजे बरें ॥ २० ॥

अंतरात्म्याचा विचार करतांना या सगळ्या गोष्टी लागतात. पण निरंजन व निर्गुण परब्रह्माच्या ठिकाणीं यांचा कांहींच उपयोग होत नाही. एकांतांत जाऊन विचार केला तरच हें सगळें ध्यानांत येते.

By being that antar-atma there is the connection with this `all thing', but in that thoughtless niranjan there is no such `thing'. And in this time of `aloneness', one comes to understand thoughtlessness.

देहेसामर्थ्यानुसार । सकळ करी जगदेश्र्वर । थोर सामर्थ्यें अवतार । बोलिजेती ॥ २१ ॥

जगामध्यें सर्व देहांमध्यें अंतरात्मा विभागलेला आही. प्रत्येकामध्यें त्याचा अंश आहे. ज्या देहाचें सामर्थ्य जेवढे असते तेवढेंच कार्य जगदीश्र्वर त्या देहाकडून करवून घेतो. ज्या देहामध्यें अतिशय थोर सामर्थ्य आढळतें त्यास अवतार असें म्हणतात.

When the gross body merges in the power then, there is this `all' and that Lord of the world is called the doer. But due to this power, that great brahman has come down into knowledge. (Then that brahman is in maya and assumes the many different roles; Knower, knowing and known, doer, great elements, gross elements, gross body and mind and ego etc.)

शेष कूर्म वर्‍हाव जाले । येवढे देहे विशाळ धरिले । तेणें करितां रचना चाले । सकळ सृष्टीची ॥ २२ ॥

शेष, कूर्म, वराह यांचे देह फारच विशाल आहेत. त्यांच्या आधारावर सारी सृष्टि चालते.

Then there is the great serpent/shesh* (ie. purush) and the divine tortoise or the great boar (ie. prakruti). Then due to this prakruti and purush, that vast paramatma holds the various bodies. Thus on account of that Reality, there is this `all' and then from this there comes the construction of a gross world. *(That which remains when everything/thought is left off)

ईश्र्वरें केवढें सूजगात्र केलें । सूर्यबिंब धावाया लाविलें । धुकटाकरवीं धरविलें । अगाध पाणी ॥ २३ ॥

ईश्वराने केवढी करामत केली आहे. त्यानें सूर्याला आकाशंत धावावयास लावलें आहे.ढग म्हणजे धूर. पण त्याच्यामधें उदंड पाणी साठवलें आहे.

So great is this mystery of ishwara (ie. purush). Due to Him, the sun is compelled to run through the sky and the clouds are capable of holding so much water in the emptiness above (see 16.2, the Sun is a metaphor for that eternal pure knowledge. When He is made to transverse the sky then, when He rises, He reveals this world and when He sets this world disappears. This is knowledge. When you awake, the world appears and when you sleep, the world goes off. But He always is there. And the clouds are a metaphor for ignorance. And they cause the rains of karma to fall down from the emptiness above, onto your head).

पर्वताऐसे ढग उचलती । सूर्यबिंबासी आछ्यादिती । तेथें सवेंचि वायोची गती । प्रगट होये ॥ २४ ॥

आकाशामध्यें पर्वतप्राय ढग उत्पन्न होऊन सूर्याला झांकून टाकतात. मग तेथें वायूची गति लगेच प्रगट होते.

Clouds (ie. maya) as big as mountains rise in the sky and cover that Sun with concepts. But when the winds of knowledge blow then, that Sun `there' is revealed.

झिडकझिडकुं धांवे वारा । जैसा काळाचा म्हणियारा । ढग मारुनी दिनकरा । मोकळे करी ॥ २५ ॥

जणूं कांहीं काळाच्या सेवकाप्रमाणें वारा झडझडून वाहूं लागतो. तो ढगाला मारुन टाकतो व सूर्याला मोकळे करतो.

When this wind of vivek blows forcefully then, it is like a messenger of death (ie. it heralds the death of `I am') and it destroys the clouds and frees the Sun (that thoughtless nirgun).

बैसती वीजांचे तडाखे । प्राणीमात्र अवचिता धाके । गगन कडकडून तडके । स्थळांवरी ॥ २६ ॥

आकाशामध्यें मग विजांचा गडगडांट सुरु होतो. प्राण्यांच्या मनांत त्यामुळें भय निर्माण होते. आणि आकाश कडाडून पृथ्वीवर आदळल्यासारखें वाटते.

When there is the continuous flashing of lightning then, that one in only the prana, is this wonder and awe of knowledge (lightning is a metaphor for the mind. In the dark clouds of ignorance, it flashed to reveal an object in the darknesss. Now, it flashes to reveal this `all' and it thunders, `I am He', `I am He'). And afterwards, this sky (ie. space) comes crashing down (and even witnessing does not remain).

येहलोकासी येक वर्म केलें । महद्भूते महद्भूतआळिलें । सकळां समभागें चालिलें । सृष्टिरचनेसी ॥ २७ ॥

या दृश्य विश्र्वामधें ईश्र्वरानें असें एक वर्म ठेवले आहे कीं, एक महाभूत दुसर्‍या महाभूतस आवरतें. म्हणून सर्व महाभूतांच्या सम प्रमाणानें सृष्टीचा व्यवहार व्यवस्थितपणें चालतो.

This world has been made out of that One essence and each great element `thickened' due to the next great element. In this way, this evenly distributed `all' has brought about the construction of a gross world.

ऐसे अनंत भेद आत्मयाचे । सकळ जाणती ऐसे कैचें । विवरतां विवरतां मनाचे । फडके होती ॥ २८ ॥

अंतरात्म्याचे अशा प्रकारें अनंत भेद आहेत. ते सगळे भेद जाणणारा कोणीच नाहीं. त्या भेदांचें विवरण करतां करतां मानवी मनाच्या चिंध्या होतात.

And when that endless paramatma has become the `many' divisions of the antar- atma then, how can there be this `all' and that Knower? But if there is a constant investigation of the mind then, this mind will be torn and shredded to pieces (lord krishna- mind is your bondage and your liberation).

ऐसी माझी उपासना । उपासकीं आणावी मना । अगाध महिमा चतुरानना । काये कळे ॥ २९ ॥

माझी उपासना ही अशी आहे. जे उपासक असतील त्यांनी तिच्यावर विचार करवा. त्या उपासनेचा महिमा प्रत्यक्ष ब्रह्मदेवाला देखील कळणार नाहीं.

Like this is my worship. Your mind should bring such a worshipper. But how can lord brahma understand the unfathomable greatness of that paramatma? (How can a small jiva understand That?)

आवाहन विसर्जन । हें चि भजनाचें लक्षण । सकळ जाणती सज्जन । मी काये सांगों ॥ ३० ॥

आवाहन आणि विसर्जन हेंच भजनाचें लश्रण आहे. संत सज्जन हें जाणतात. मी अधिक सांगण्याची गरज नाहीं.

First there has to be the *invocation of God (the witness of this knowledge `I am') and then the relinquishment of that God (I do not exist/vignyan). When knowledge has been relinquished then, there is that thoughtless bhajan. Then that Knower of this `all' becomes the sajjana/Saint and what then can this `I' say? *(The invocation and releasing/submersion of a god is a common practice of ritual worship; here the inner meaning is explained) .